Adoption in ancient Rome
Adoption in ancient Rome was primarily a legal procedure for transferring paternal power ' to ensure succession in the male line within Roman patriarchal society. The Latin word adoptio refers broadly to "adoption", which was of two kinds: the transferral of potestas over a free person from one head of household to another; and adrogatio, when the adoptee had been acting sui iuris as a legal adult but assumed the status of unemancipated son for purposes of inheritance. Adoptio was a longstanding part of Roman family law pertaining to paternal responsibilities such as perpetuating the value of the family estate and ancestral rites ', which were concerns of the Roman property-owning classes and cultural elite. During the Principate, adoption became a way to ensure imperial succession.
In contrast to modern adoption, Roman adoptio was neither designed nor intended to build emotionally satisfying families and support childrearing. Among all social classes, childless couples or those who wanted to expand the size of their families instead might foster children. Evidence is meager for the adoptio of young children for purposes other than securing a male heir, and probably would have been employed mostly by former slaves legitimating the status of their own children born into slavery or outside a legally valid marriage.
Roman women could own, inherit, and control property as citizens, and therefore could exercise prerogatives of the paterfamilias pertaining to ownership and inheritance. They played an increasingly significant role in succession and the inheritance of property from the 2nd century BC through the 2nd century AD, but as an instrument for transferring paternal potestas, adoption was mainly a male-gendered practice.
Social and legal context
Formal adoption was practiced primarily for financial, social, and political purposes among the property-owning classes. Free working people for whom these interests were minimal had little need of the cumbersome legal procedure and instead fostered if they wished to rear children. For the Romans, kinship was "biologically based but not biologically determined", and procedures such as adoption and divorce gave them greater latitude to restructure their families than was allowed in Christian Europe. Cicero said that adoption was an accepted way to ensure the hereditas of three aspects of Roman family continuity: the family name ', wealth ', and religious rites . Adoption was appropriate for a man who had no legitimate children, but if there were already legitimate heirs, adoption risked diluting their inheritance and the social status that came with it. Romans tended to prefer small families of two or three children for this reason, though premodern rates of neonatal and childhood mortality, along with other factors, could be an unsought brake on family size that jeopardized the family line. In adopting an adult heir, the father "could see what he was getting".Adoption was carried out by the male who was head of his family, the paterfamilias, and his adopting did not make his wife a mother. Nor was marriage required; an adult bachelor could adopt in order to pass along his family name and potestas, as could a citizen eunuch.
The adoptee
A close relative was preferred as the adoptee, and a paterfamilias might adopt a grandson, especially if the grandson's father was not in the line of succession. The grandson might be his daughter's son, or the pater might have removed the boy's father from succession by emancipating him. One common pattern in Roman adoption was for a woman's childless brother to adopt one of her sons. A brother or cousin on the father's side might relinquish potestas over a son to provide a childless man with an adoptive heir. A pater who had no sons might adopt his daughter's husband to strengthen family lineage, but to avoid technical incest, he would first need to emancipate his daughter so that she was no longer legally a part of the family – the adoption would otherwise create a brother-sister relationship that Roman law regarded as consanguines, the same as blood ties. Adoption of a stepson from the wife's previous marriage was another strategy, if the stepson had no children; after adoption, his offspring would enter the line as grandchildren of the adopting paterfamilias.The adoptee did not have to be a relative. Romans placed a high value on the social bonds of friendship, and a childless man might adopt a friend or friend's son. Fostering was preferred to adopting children of "low" birth or unknown parentage, and in Roman Egypt it was unlawful to adopt a male foundling. The paterfamilias generally transmitted his estate to an adoptee of his own rank, or the adoptee acquired the social rank of the adoptive family, with some exceptions.
The freedman adoptee
Most often adoption would have been a lateral move or a modest boost to the adoptee's standing and wealth, but a freedman could also be adopted. A slave might even be simultaneously manumitted and adopted by his former master, who became both his patron and his "father". The adoption of a freedman placed his property under the control of his new paterfamilias; it no longer belonged to him, but it would return to him along with the rest of his inheritance. The choice of a freedman for adoption may have been motivated most often by gaining access to his resources rather than securing lineage.In the early Republic, a freedman through adoption gained the same status as the freeborn citizen who freed him. By the time of Tiberius, the adopted freedman was regarded as an unemancipated son in matters of family law but held only the rights of freedpersons otherwise. Legislation that more closely regulated the varied statuses of liberti left the adoptee as a freedman who could not, for example, marry into the senatorial order even if he was adopted by a senator.
Political adoptions and legal dodges
In the late Republican era, Publius Clodius Pulcher famously subverted the usual course of "adopting up", surrendering his patrician status and becoming a nominal plebeian in order to qualify for the office of tribune. Plebeians had adopted patricians before, but the reasons are not always clear and were not always political. Cicero criticized the adrogatio of Clodius as solely politically motivated, and Clodius was emancipated immediately after he had achieved his aim. Around the same time, a nominal adoption allowed Publius Cornelius Lentulus Spinther, son of the consul of 57 BC, to take a place in the College of Augurs by getting around the rule against having two members from the same gens. The adoption seems to have been entirely fictional, since there is no evidence he ever made any use of the nomenclature of the Manlius Toquatus who adopted him. Cicero's own patrician son-in-law, Publius Cornelius Dolabella, followed the path of Clodius in becoming a tribune by having himself adopted by a plebeian Cornelius.Augustan legislation that granted privileges to fathers with multiple children and disadvantaged the childless also prompted adoptions of convenience. Adoption for this purpose became enough of an issue that by the time of Nero a senatorial decree had tried to block legal dodges. The historian Tacitus indicates that fictitious or "fake adoption" could be detected by rapid emancipation once the benefit was realized – benefits including priority in the selection of provincial governors or candidates for office for men who had met the fatherhood quota. The restrictions under the decree are not preserved in full, but a request for adrogatio could be denied if the would-be adoptive father already had children or was under the age of sixty and assumed able to procreate.
Forms of adoption
Adoptio had some commonalities with emancipatio, the procedure by which an adult son was released from paternal potestas – regardless of age, Roman men and women remained in effect legal minors as long as their father was alive unless emancipated. The father's relinquishing of potestas over the son in both cases took the form of a fictive sale, based on an archaic provision of the Twelve Tables that a son sold three times was thereafter released from his father's legal control.''Adrogatio''
Adrogatio differed from adoptio in that the person adopted was already sui iuris; another father did not have to surrender his potestas, and rather than extirpating the adoptee's previous family line, the two family lines were merged. An adrogated adoptee was likely to have inherited from the natural father whose death had left him sui iuris, consolidating two patrimonies. Ownership of anything belonging to the adoptee was legally transferred to the paterfamilias, though it was set aside as peculium, a fund or property for use by an unemancipated son or slave. When Tiberius was adopted in adulthood by Augustus, he thereafter observed this longstanding legal requirement by crediting any property he received through inheritance to the peculium rather than his private ownership.The development of adrogatio as a form of adoption is bound up with an early procedure for making a will that required the approval of the comitia calata, an assembly of the Roman people. Upon the testator's death, the named heir was in effect adopted by the deceased. The legislative act of adrogation was carried out by thirty magisterial lictors summoned by the Pontifex Maximus. Because adoption law developed to support the particular institutions of Roman society, adrogatio could take place only in the city of Rome until the reign of Diocletian in the late third century.
Adrogation of female adoptees became possible through imperial rescript in the Antonine era, and under exceptional circumstances a woman could adopt in the same way. In one documented case from the 3rd century, a woman whose sons had died was permitted to adopt her stepson. Since a woman did not transfer paternal potestas, however, adoption accomplished little that could not be achieved through exercising her rights under inheritance law.